When one undertakes this sacred act, enemies—even if they seem alive and surrounded by their kin—become as lifeless as corpses. Even in times of distress, the practitioner escapes calamity and attains a state of immortality. What is ordinarily harmful, if consumed, becomes nourishing; and pleasures, even if indulged in daily, always feel fresh and new. The past, present, and future become as clear as holding a fruit in one's palm, and even extraordinary attainments, like the power of aṇimā, come as effortless gifts. Indeed, when all desires and aims are fulfilled through this act, nothing remains unattainable. Now, let me reveal a rite that is purely otherworldly, unmatched by any act in the three worlds. This rite, endowed with supreme merit, has been performed by all the gods—Brahmā, Viṣṇu, and especially Rudra. Indra and the guardians of the worlds, the nine planets beginning with the Sun, and sages such as Viśvāmitra and Vasiṣṭha, who know Brahman, have all practiced it. Śvetāśvatara, Agastya, Dadhīci, and others, as well as those devoted to Śiva, the lords of the gaṇas like Nandīśvara, Mahākāla, and Bhṛṅgi, have also performed this rite. Even the Daityas dwelling in the netherworlds, the great serpents like Shesha, the Siddhas, Yakshas, Gandharvas, Rakshasas, Bhutas, and Pisachas—all have attained their proper stations by performing this rite. Through this method, the gods themselves achieved their divinity: Brahma became Brahma, Vishnu became Vishnu, Rudra became Rudra, and Indra attained the state of Indra. In the same way, Ganesha attained the state of Ganesha by bathing the Shiva Linga with cool sandalwood water, worshipping with white, fully-bloomed lotuses, and bowing in reverence. For this worship, a beautiful lotus-seat should be prepared, adorned with auspicious marks. If possible, it should be made of gold or precious gems, or otherwise fashioned according to one's means. In the center of the lotus filaments, place a small, charming, and auspicious Linga, about the size of a thumb, made of fragrant substances. On the right side, worship with bilva leaves; place aguru on the right, and realgar on the west. On the north, offer sandalwood; on the east, yellow orpiment. Worship with fragrant, delightful, and various flowers. Incense of black aguru should be offered everywhere, together with guggul. Present fine, lustrous garments. Offer rice pudding mixed with ghee and ghee lamps. After presenting all offerings with mantra, circumambulate the Linga. Bow with devotion to the Lord of gods, offer praise, and at the end ask forgiveness, presenting the Linga with all offerings combined. Using the Shiva mantra, devoted to the southern aspect, whoever worships daily the auspicious Linga made of five fragrances in this way is freed from all sins and honored in the world of Shiva. This supreme and secret vow—the great vow of the Shiva Linga—has now been explained to you, the devotee. It should not be shared with just anyone, but only with devotees of Shiva, as was instructed by Shiva in ancient times. By establishing the Linga image, success in all daily, occasional, and desired rites is immediately obtained. The whole world is pervaded by the Linga; everything is established in the Linga. Therefore, when the Linga is established, everything is established. Whether by Brahma, Vishnu, Rudra, or any other, abandoning the establishment of the Linga, one performs their own station. What more needs to be said about the establishment? The cause is that the Linga, the Lord of the Universe, has been established even by Shiva himself. Therefore, with all effort, one should establish the Linga or an image of the Supreme Lord, either here or in the next world, for the sake of happiness. But what is this Linga that is spoken of? How is the Great Lord a bearer of the Linga? How does he possess the state of Linga, and why is Shiva worshipped in this form? The Linga is said to be unmanifest, arising from the three guṇas. It is beginningless and endless, the material cause of the universe. That alone is the root-prakṛti, māyā, whose nature is space; from that, this entire world of moving and unmoving beings has arisen. From the threefold nature—impure, pure, and both pure and impure—arise Shiva, Maheśa, Rudra, Vishnu, and the Grandfather Brahmā. The elements and senses are born, and by Shiva’s command, they dissolve; therefore, Shiva is the Linga, for the Linga commands all. Nothing arises for action without his command, and the dissolution of the universe occurs there alone. Thus, his state as Linga is established—not by anything else. The Linga is the body of Shiva and Shakti, for both preside over it. Therefore, Shiva together with Ambā should always be worshipped; the Linga is the altar, the Great Goddess, and the Linga is directly the Great Lord. By worshipping both, he and she are honored; in truth, there is no bodily form of Linga for either. These two are pure, and their bodies are only figurative; that alone is the supreme power of Shiva, the Supreme Self. When the power receives the command, it produces all that moves and does not move; even in a hundred years, his greatness cannot be described. It was he who, at the beginning, deluded even Brahmā and Nārāyaṇa, when, in ancient times, the dissolution of the three worlds approached. Vishnu, lying on the waters, was deeply asleep and undisturbed, while, by chance, Brahmā, the Grandfather of the worlds, came to that place.